THE SACRIFICE OF Thankefulnesse ¶ A Sermon preached at Pauls Crosse the third of December being the first Aduentuall Sunday Anno 1615. By THO. ADAMS Bern. in Cant. Serm. 35. Gratiarum cessat decursus vbi recursus non fuerit Whereunto are annexed Fiue other of his Sermons preached in London and else-where neuer before Printed The Titles whereof follow in the next Page LONDON Printed by Thomas Purfoot for Clement Knight and are to be sold at his shop in Pauls Church-yard at the Signe of the Holy Lambe 1616. ⧠The Titles of the Fiue Sermons 1. Christ his Starre or the Wise mens Oblation Math. 2. verse 11. 2. Politicke Hunting Genesis 25. verse 27. 3. Plaine-Dealing or a Precedent of Honesty Genesis 25. verse 27. 4. The Three Diuine Sisters 1. Cor. 13. verse 13. 5. The Taming of the Tongue Iam. 3. verse 8. ⧠To the Right Worshipfull Sir Henry Mountague Knight the Kings Maiesties Serieant for the Law and Recorder of the Honourable Citie of London Worthy Sir WHere there is diuersitie of helpes leading to one Intention of good the variety may well be tolerated Who findes fault with a Garden for the multitude of flowers You shall perceiue heere different kinds whereof if some to some seeme bitter there is none vnwholesome It takes fire at the Altar of God and beginnes with the Christians Sacrifice the flame wherof by the operation of the blessed Spirit may both enlighten the vnderstanding and warme the affections of good men and in others consumingly waste the drosse and rust of sinne which must eyther be purged by the fire of Grace heere or sent to the euerlasting fire to be burned The Wisemens Oblation seconds it what is formerly commaunded in Precept is heere commended in Practise The Politicke Hunters of the world are discouered and Plaine-Dealing encouraged One almost forgotten vertue Charitie is praised and a busie vice is taxed In all is intended Lux Scientiae Pax Conscientiae Peccati ruina aedificatio Iustitiae Your noble endeuours are obserued by all eyes to bee distinguished into this method from your vertues there is a resultance of shining Light to information from your Office to reformation of others Goe forward so still to menage your Place in that honourable Citie and let the fire of correction eate out the rust of corruption You may punish euen whiles you pitie The good Magistrate like a good Chirurgion doth with a shaking hand search vlcers more earnestly desiring Non inuenire quod quaerit quà m inuenire quod puniat The God of mercie and saluation wrappe vp your soule in the bundle of Life and when the Lust of the earth shall to the Dust of the earth fixe you in the blessed Orbe of Glory Your Worships in all faithfull obseruance THO. ADAMS Ad Lectorem Senec. epist. 59. Cupio si fieri potest propitijs auribus quid sentiam dicere sin minùs dicam iratis THE SACRIFICE OF THANKFVLNESSE Psal. 118. 27. God is the Lord which hath shewed vs Light bind the Sacrifice with Cords euen vnto the Hornes of the Altar THE first and the last wordes of this Psalme are O giue thankes vnto the Lord for hee is good because his mercy endureth for euer Thankesgiuing is the prescript and the postscript Hee that is Alpha and Omega the first and the last requires that our beginning and ending should be Prayse to the Lord. You see the head and the foote the bulke body members are not dissonant There is scarce any Verse in the Psalme that is not either an Hosanna or an Halleluia a prayer for mercie or a praise for mercie I haue singled out one let it speake for all the rest God is the Lord that hath shewed c. Heere is somewhat receiued somewhat to be returned God hath blessed vs and wee must blesse God His Grace and our Gratitude are the two Lines my Discourse must runne vpon They are met in my Text let them as happily meete in your Hearts and they shall not leaue you till they bring you to Heauen The summe is God is to be Praysed The particulars are Wherefore hee is to be Praysed Wherewith hee is to be Praysed Wherefore God is the Lord that hath shewed vs light Wherewith Binde the Sacrifice with Cords euen vnto the Hornes of the Altar In the For what we will consider the Author his Blessing The Author God is the Lord. His Blessing That hath shewed vs Light The Lord the Light The Author is called God and Lord which lead vs to looke vpon his Goodnesse Greatnesse GOD and Good LOe I begin with him that hath no Beginning but is the Beginning of all other Beeinges God And would onely tell you for I must not loose my selfe in this Mysterie that this God is Good In himselfe Goodnesse Good to vs. Psal. 100. The Lord is Good his mercie is euerlasting He is True Life saith August A Quo aucrtâ—â— cadere in Quem conuerti resurgere in Quo manere vinere est From Him to turne is to fall to Him to returne is to rise in Him to abide is to liue for euer Dauid in the 59. Psalme calls him his Mercie Deus meus misericordia mea my God my Mercie Whereupon Augustine sweetely discourses If thou hadst sayd my Health I know what thou hadst meant because God giues health If thou hadst sayd my Refuge I vnderstand because thou fliest vnto him If thou hadst said my strength I conceaue thy meaning because he giues strength But Misericordiamea quid est Totum quicquid sum de misericordia tuá est My Mercie What is it I am by thy Mercie whatsoeuer I am Bernard would haue vs speake of God in abstracto not onely to call him Wise Mercifull good but Wisedome Mercie Goodnesse Because the Lord is without accidents at all For as hee is most Great without quantitie so he is most Good without qualitie Nil habet in se nisi se He hath nothing in him but himselfe God then being Good not onely formaliter good in himselfe but also effectiuè good to vs teacheth vs to loue him Wee should loue goodnesse for it owne sake but when it reflects vpon vs there is a new inuitation of our loue The LORD WEe haue heard his Goodnesse listen to his Greatnesse In this Title we will consider his Maiestie as wee did in the other his Mercie Lord implies a great State â— the Title is giuen to a great man vpon earth But if an earthen Lord be great Quantus est Dominus qui Dominos facit How great is the Lord which makes Lords yea and vnmakes them two at his pleasure This is an absolute and independant Lord. 1. Cor. 8. There may be many Gods and many Lords But this is Ille Dominus The Lord or that Lord that commaunds and controlls them all They are Domini titulares this is Dominus tutelaris They are in title and name this in deed and power There are Many
but Grace and Truth came by Iesus Christ. We haue now found out the Light and blessed be God aboue these fiftie yeares we haue found it That if any should say as Philip to Christ. Ioh. 14. Lord shew vs the Father and it sufficeth vs. To whom Iesus answers Haue I been so long with you and yet hast thou not knowne mee Philip hee that hath seene mee hath seen the Father So if any should say Shew vs the Light and it sufficeth vs. I answere Hast thou been so long in the Light and hast thou not knowne it Art thou one of that Country that Appollonius writes of that can see nothing in the day but all in the night Hath the Light made thee blind If no other the vicissitude of this Exercise Shewes that the Light is among vs. I should trisâ—le time to prooue by arguments to the care a thing so visible to the eye and waste the Light of the day to demonstrate the euidence of this Light being amongst vs. Meditation and Wonder better become this subiect then discourse It is the Blessing of Gods Right hand Prou. 3. Length of dayes is in her Right hand and in her Left hand Riches and Honour sayth Salomon of Wisedome he meant it of Christ. This Light shall procure to a man blessed eternitie All those blessings of the Left hand as Riches and Honour are frayle and mortall Nothing lastes long in this World except a sute at Law But this Light if our selues fault not shall out-shine for countenance and out-last for continuance the Sunne in the Firmament Therefore our Psalmographer ver 15. hauing shewed that The voyce of reioycing and saluation is in the Tabernacles of the righteous hee addes The Right hand of the Lord hath done valiantly yea he doubles and trebbles it The Right hand of the Lord is exalted the right hand of the Lord hath done valiantly This is the God of Lights That had the seuen Starres in his Right hand This Light must enlighten vs to some dueties 1. Reioyce in this Light ver 24. This is the Light-day that the Lord hath made let vs Reioyce and be glad in it Not for a spurt as the Stony ground Math. 13. that with Ioy receiues the Sermon but goes home as stony-hearted as Iudas after the Soppe Nor as the Iewes to whom Iohn Baptist was a burning and a shining Lampe and they for a season reioyced in his light But afterwards neuer rested till they had eclipsed the Sunne on the Crosse and slaine his Morning-starre in the Prison Nor as Children that come abroad to play in the Sunshine and make no more account of it Nor as a people that neuer saw the Sunne steppe out of their doores to gaze vpon it and then turne their backes on it But Reioyce with a solid ioy as they whom God hath brought out of darknesse into his marueylous light 2. Walke worthy of this Light This was St. Pauls request to his Ephesians that they would Walke worthy of the vocation wherewith they are called The Night is past the Light is come let vs therefore cast off the workes of darknesse and put on the armour of Light Be children of the Light As the Light shines on thee let it shine in thee Thou hast small comfort to be in the Light vnlesse the Light be in thee Saith the Prophet to the Church Arise shine for thy light commeth and the glory of the Lord is risen vpon thâ—e As God hath shewed his Light to you So let your Light shine before men that they may see your good workes and gloryfie your Father which is in Heauen There are some that boast their Communion with God against S Iohn reasons Anatura Dei God is Light if we say we haue fellowship with him and walke in darknesse we lye doe not the truth St. Pauls argument is of the same fashion what Communion hath Light with darknesse The holy writte calls all sinnes Opera tencbrarum the workes of darknesse Because 1. They are perpetrated against God who is the Father of Lights Iam. 1. 17. 2. They are suggested by the Deuill who is the Prince of darknesse Eph. 6. 12. 3. They are most vsually committed in the daâ—ke Male agens odit Lucem They that sleepe sleepe in the night and they that be Drunken be Drunken in the night 1. Thess 5. 7. 4. They are the effects of blindnesse of minde and Ignorance is a greeuous inward Darknesse Their fool sh heart was Darkned and hence issued those deadly sinnes Rom. 1. 21. 5. Their reward shall be vtter Darknesse Cast that vnprofitable seruant into vtter Darknesse Mat. 25. 30. And Iud Ver. 13. To them is reserued the blacknesse of darknesse for euer If then God hath shewed thee Light shew not thou the deeds of Darknesse but walke honestly as in the day Rom. 13. 13. 3 Take heed of sore eyes Pleasures lusts and vanities make the eyes sore that are dotingly fastned on them The Vsurer with telling his Gold the haughtiâ— with contemplating his greatnesse the Drunkard with looking at the Wine laughing in the Cup the lustfull with Gazing on his Painted damnations make their eyes so sore that they cannot looke vp and behold this Light 4. Take benefite of this Light whiles it shines It may be clouded as it was in the dayes of Poperie Either this Light may be set to thee or thou be set to it That to thee by Remouing the Candlesticke thou to that by the hand of Death which shall send thee to the Land of forgetfull Darknesse Our Sauiour taught vs this not onely in precept but in practise I must worke the work of him that sent me whiles it is day for the night commeth wherein no man can worke Let vs not doe like some Courtiers that hauing Light allowed them Play it out at Cardes and goe to Bed darkling 5 Lastly helpe to maintaine this Light that it goe not out If you would haue the Lampes of the Sanctuary shine powre in your Oyle Grudge not a litle cost to keeke this Light cleare The Papists haue their Candlemasse they bestow great cost in Lights about a Seruice of Darkenesse Repine not you then at a litle Charges for the euerlasting Lampe of the Gospell Some of you I beare you witnesse doe not Grudge it Goe on and prosper and whiles you make the Church happy make your selues so Wherewith I must now steppe from Heauen to Earth I passe from the For what to the With what God is to be praysed He hath shewed you his Light shew him yours He hath giuen vs an inestimable blessing what shall we returne him What Bind the Sacrifice with Cordes euen to the Hornes of the Alter This is mans Thankfulnesse for Gods Bountifulnesse We will first cast ouer the particulars and then summe them 1. Here is Sacrifice to be offered 2. This Sacrifice must be bound Bind the Sacrifice 3. This Sacrifice must be bound
Goodnesse that he is willing to saue vs. Were hee neuer so Great if not Good to vs wee had litle helpe Were hee neuer so Good if not Great and of abilitie to succour vs wee had lesse comfort Hee would stand vs in small stead if either his Will or his Power was defectiue if either hee could not or would not saue vs. His Goodnesse without his Greatnesse might fayle vs His Greatnesse without his Goodnesse would terrifie vs. It is a happy concurrence when Mercie and Truth meet togeather when Righteousnesse and Peace kisse each other So sweetly singes the Psalmist Graciouâ— is the Lord and righteous yea our God is mercifull Wherevpon S. Ambros. Bis misericordiam posuit semel iustitiam He is once sayd to be Righteous but twice in one verse to be Gratious It is sweete when both are conioyned as in the first and last verse of this Psalme O giue thaenkes to the Lord for hee is good for his Mercie endureth for euer The Lord is Good though Great yet also Good and his Mercie so well as his Iustice endures for euer Man hath no such assurance of comfort in God as to meditate that his great Power and good Will his Glory and Grace his Maiestie and Mercie met togeather These be Gods two Daughters Iustice and Mercie Let vs honour them both but let vs kisse and imbrace Mercie But alas wee haue dealt vnkindly with them both God hath two Daughters and we haue rauished them There is a Storie of a man that meeting in a Desart with two Virgin-sisters hee did rauish both of them Afterwards on his apprehension the former desired that he might iustly die for it The other did intreat as earnestly that he might liue and that she might enioy him for her Husband Man is that rauisher and those two Virgins are the Iustice and Mercie of God Against his Iustice we haue sinned and prouoked his indignation to strike vs yea euen his Mercie we haue abused For her sake we haue been spared and a longer day of repentance giuen vs yet we haue despised the riches of this Mercie and presuming on Mercie haue dared to multiply our transgressions Iustice pleades to God that we should die vrgeth his Law Who so euer sinneth shall die And Death is the wages of sinne Mercie intreats beseecheth that wee may liue and produceth the Gospell Who so euer repents shall be pardoned Who so euer beleeues shall be saued And for further assurance brings foorth that blessed Pardon sealed in the Wounds and Blood of Iesus Christ. God hearkens to Mercie for his Sonnes sake though wee haue rauished and wronged his Mercie yet for Mercies sake we shall be forgiuen But then we must be marryed to Mercie marryed in our Fayth beleeuing on Christ marryed in our good life being merciâ—ull vnto men The Blessing WEe see the Author let vs looke on his Blessingâ— Light Hee hath-sâ—â—wed vs Light Wee are come into the Light and therefore haue light enough of an ample Discourse But my purpose is onely to shew you this Light as the word is in my Text not to dwell on it though I pray that all you and my selfe may for euer dwell in it LIGHT SVch as the Giuer is such is the Gift 1. Ioh. â— God is Light and in him is no Darknesse at all And S. Iames cals him the Father of Light God is So Glorious a Light that as the Sunne dazeleth the eyes too stedfastly fixed on it so his incomprehensible Maiestie confounds all those that too curiously pry into it So Cleare a Light that hee sees into all corners The eyes of God are in euery place beholding the euill and the good Hee searcheth more narrowly then the beames of the Sunne Hee sees Briberie in the Office Adulterie in the Clossâ—t Fraude in the Shoppe though the Pent-house makes it as darke as a roome in Bedlam So Good a Light that in him is no darknesse not so much as a shadow There is none in him there comes none from him Indeed hee made outward Darknesse of Hell the wages of sinne But he neuer made the inward Darknesse of the Soule which is sinne So Constant a Light that though the Sunne be variable in his Course somtimes shining bright often Clouded yet God is without change as the Moone without Eclipsing as the Sunne without Setting as the Starres So Spreading a Light that he communicates it to vs. This is the true Light which Lighteth euery one that commeth into the world Without whom we should haue beene wrapped in an eternall miserable Darkenesse but that he sent one To giue Light to them that sate in Darkenesse and in the shadow of Death to guide their feete into the way of Peace And this is the Light which he here sheweth vs. By the consent of all Expositors in this Psalme is Typed the comming of Christ and his kingdome of the Gospell This is manifested by an Exaltation by an Exultation by a Petition by a Benediction The Exaltation Ver. 22. The stone which the builders refused is become the head stone of the Corner The Iewes refused this Stone but God hath Built his Church vpon it The Exultation Ver. 24. This is the day which the Lord hath made wee will reioyce and be glad in it A more blessed Day then that Day was wherein hee made man when he had done making the world Reioyce we and be glad in it The Petition Ver. 25. Saue now I beseech thee O Lord O Lord I beseech thee send now Prosperytie Thy Iustice would not suffer thee to saue without the Messias he is come Saue Now O Lord I beseech thee Our Sauiour is come let mercie and saluation come along with him The Benediction makes all cleare ver 25. Blessed be hee that commeth in the name of the Lord. For what Dauid here prophecied the people after accomplished Math. 21. Blessed is he that commeth in the name of the Lord. The Corollary or Summe is in my Text. ver 27. God is the Lord that hath shewed vs light bind the Sacrifice with Cordes to the Hornes of the Altar It was truly sayd Lex est Lux the Law is Light But vnable to light vs to Heauen not through it owne but our deficiencie Hereon it did not saue but condemne vs. Lex non damnans est ficta et picta Lex That Law that doth not condemne vs is a faigned and painted Law The Apostle calles it the Ministration of death Let then the lesse Light giue place to the greater Legalia fuerunt ante passionem Domini vina Statim post passionem mortua hodie sepulta The Legall rites were before the Passion of Christ aliue straight after his Passion dead now buried Or as another The Ceremonies of the Law were in their prime Mortales in Christes age Mortuae in our time Mortiferae They were at first Dying in our Sauiours time Dead in ours Deadly The Law was giuen by Moses
Altar but the Iustice of God shall Binde you from his mercie Though you may repent which if you restore not is impossible and your restitution is improbable yet for the present the Deuill hath Eleuen poynts of the Law against you that is Possession 5. Lastly some 1. Binde 2. The Sacrifie 3. With Cordes 4. To the Altar 5 But not to the Hornes of the Alter These are deficient in a spetiall degree of Deuotion Fayth They haue many good morall vertues but they want that which should make both their vertues and themselues acceptable to God Fayth in his Sonne Iesus Christ. It is a vaine Deuotion whence this is excluded The Law finds no workes righteous But Quod Lex operum minâ—â—do imperat Lâ—x sâ—dei credendo impeâ—rat What the Law of Workes commanded with the threatning the Law of Faith obtaines by beleeuing Affie we then the merites of our blessed Sauiour who is our only Reâ—uâ—e and take fast hold on the Hornes of the Altar Bind the Sacrifice with Cordes euen vnto the Hornâ—â— of the Altar The Summe TO gather these scattered Branches to their Roote now wee haue cast ouer the particulars let vs Summe them The Summe is our Thankefulnesse Binde the Sacrifice with Cordes c. Ingratitude hath been euer held a Monster a preternaturall thing one of those priuations and defâ—ciencies which God neuer made but the deuill thrust in vpon the absence of the positiue and primitiue vertues Here vpon wee call an Ingratefull person an vnnaturall man No man wonders at Dogges and Wolâ—â—â— and Foxes but at Satyres and Centaures and such Monsters in nature all gaze vpon Ebrietie Adulterie Auarice though equally hainous are lesse odious because they haue Nature and Custome on their sides But an Vnthankefull person named we all detest as a soleâ—isme in sense a paradoxe in maners a prodigie in nature To demonstrate this sinne to be so farre from humanitie that the very Beastes abhorre it There is a Stâ—ry of a poore man that went often to a Forrest to gather Stickes where sodainely one day hee heard the voyce of a man in distresse making towards it hee found a rich Neighbour falne into a deepe Pitte and togeather with him an Ape a Lyon and a Serpent hee made his moane being endangerd both of the Pitte and of the Beastes Pittie and Charitie mooued the poore man to helpe the rich and that seldome mooues the rich to helpe the poore Hee lets downe the Corde wherewith hee bound his Stickes and vp comes the Ape Againe hee puts for the man and the Lyon ascendes A third offer hee makes and the Serpent takes the aduantage last hee draweth vp the man who freed by his helpe from instant death promised him a bountious requitall if on the next day he did visit him The poore man affying his word came to him accordingly in a hopefull expectation of reward But now the rich man would not know him hee hath forgotten that euer hee stood in any need of him and impudently denies him any recompence The discomforted poore man is faine to trauell the Forrest againe for his Fuell where the Ape spying him had ready broken with his teeth and nailes Stickes enough for his burden there was his vtmost Gratitude Another day comming the Lyon approcheth him preseâ—ting to him diuers laden Camelles which driuing home and disburdening hee found precious Treasure that enriched him A third time vpon other occasions trauelling the Forrest the Serpenâ— creeping salutes him with a Precious stone in her mouth letting it fall at her sauers feete The intent of the Fable is to demonstrate that Beastes and Serpents condemne Man of Ingratitude You will say this is but a fiction then heare a truth Esay 1. The Oxe knoweth his owner and the Asse his Maisters Scrippe but Israel doth not know my people doth not consider The very Beast looketh to his Maisters hand that feeds him This vice is so horrible that God need not sit to iudge it the Diuell himselfe will condemne it When hee reasoned with God about Iob hee pleades that God had set a Hedge about him and blessed the worke of his hands And therefore implies Doth Iob serue God for naught If hee will be Vnthankefull to a God so kind Satan himselâ—e will censure him It must needes be a horred sinne that the Diuell taxeth and abominates If wee be vnthankefull wee are sure to be condemned for if God would not condemne it the Diuell will An Vâ—gratâ—full man then in some sort is worse then the Diuell Men and Brethren let vs be Thankefull Let our Meditations trauell with Daâ—id in the 148. Psalme first vp into Heauen Euen the very Heauens and heights prayse him And those blessed Angels in his Court sing his Glory Descend we then by the celestiall bodyes and we shall find the Sunne Moone and all the Starres of light praysing him Passe we by the Waters which the Makers decree hath confined there and wee shall heare those Praysing him A litle lower we shall perceiue the Meteors and vpper Elements the Fire and Hayle Snow and Vapour magnifying him euen the Winde and Storme fulfilling his woâ—d Fall we vpon the Center the very Earth wee shall heare the Beastes and Cattle Mountaines and Hilles fruitfull Trees and all Cedars extolling his Name The chirping Birdes sing sweete Psalmes and Carols to their Creators prayse euery Morning when they rise euery Euening ere they goe to rest Not so much as the very Creeping thinges sayth the Psalmist the noysome Dragons and crawling Serpents in the deepes but they doe in a sort blesse their Maker Let not then Man the first fruites of his Creatures for whose seruice all the rest were made be vnthankfull If these much more let all Kinges of the earth and all people Princes and all Iudges of the World Young men and Maydens Old men and Children prayse the Name of the Lord. There are some that Kisse their owne handes for euery good turnes that befalls them God giueth them blessings and their owne witte or strength hath the praise Other receiue them but as due debt as if God were obliged to them But alasse What hast thou O man that is good that thou hast not receiued Thou hast not a ragge to thy backe nor a bitte to thy Belly nor a good haire on thy head nor a good thought in thy heart but God giueth it Our euils are properly our owne Omnia mea mala pâ—re sunt mala et mea sunt Omnia mea bona pure suut bona et mea noâ— sunt All my euills are truly euill and mine owne All my good things are truly good but none of my owne Now is not the Authour of all good good enough to be remembred When the Benefites are gotten must the benefactor be forgotten And shall Thankes waxe old whiles giftes are new Boni siquid habeo a Deo sumpsi non a me proesumpsi Shall we then set the
the perpetuity Thus to iustifie a man Faith is greater but in a man iustified Charity is greater Let Faith alone with the great worke of our salvation but that finished it shall end so yeeld superiority to Loue which shall endure for euer Thus you haue commended to your soules these three sisters Faith Hope and Charity Faith wee must haue or we are reprobates Hope or wretches Charity or not Christians There is a promise made to Faith that it shall haue accesse to God Heb. 11. To Hope that it shall not be ashamed Rom. 5. But to Charity that it shall dwell in God and haue God dwelling in it 1. Ioh. 4. I should now tell you that as these three fayre Sisters come downe from heaven so in a crosse contrariety the Devill sends vp three foule fiends from hell Against Faith Infidelity against Hope Desperation Against Charity malice He that entertaines the elder sister vnbeleefe I quake to speake his doome yet I must Hee is already condemned Hee that embraceth the second vgly Hagge Despaire barres vp against himselfe the possibility of all comfort because hee offends so precious a nature the mercy of God tramples vnder his desperate feete that bloud which is helde out to his vnaccepting hand He that welcomes malice welcomes the Devill himselfe hee is called the Envious and loues extremely to lodge himselfe in an envious heart These be fearefull prodigious sisters flie them and their embraces and remember O yee whom Christ concernes the commandement of your Saviour Loue one another I will end with our Apostles exhortation to his Philippians If there bee any consolation in Christ and there is consolation in him when the whole world cannot afford it If any comfort of loue and hee that knows not the comforts of loue knowes no difference betwixt man and beast If any fellowship of the spirit by whome wee are all knit into one Communion and enriched with the same treasures of grace If any bowels and mercies if vncharitablenesse and avarice hath turned our intrals into stone and yron if wee haue not forgotten the vse and need of mercy Fulfill my ioy that yee be like minded and haue the same loue Fulfill the Apostles ioy onely the ioy of the Bride and Bridegroome of the Church on earth of the Saints in heauen of the ioy of the blessed Angels the ioy of the Father Sonne holy Spirit and last of all the ioy of your owne hearts that you Loue one another Forget not that trite but true saying They shall not want prosperitie That keepe Faith Hope and Charity FINIS THE TAMING OF THE TONGVE MATH 12. 37. By thy wordes thou shalt bee iustified and by thy words thou shalt be condemned BERN. Lingua quae facilè volat facilè violat TP LONDON Printed by Thomas Purfoot for Clement Knight and are to be sold at his shop in Paules Church-yard at the Signe of the Holy Lambe 1616. THE TAMING OF the Tongue IAM 3. 8. But the tongue can no man tame it is an vnruly euill full of deadly poyson HEre is a single Position guarded with a double reason The Position is No man can tame the Tongue The Reasons 1. It is vnruly 2. Full of deadly poyson Heere is busie dealing with a wilde member a more difficult action and intractable nature could not haue met Tongue is the Subiect I meane in the discourse and can you euer thinke of subiecting it naturally to reason or taming it to Religion Goe leade a Lyon in a single haire send vp an Eagle to the skie to pecke out a starre cope vp the thunder and quench a flaming City with one widdowes teares if thou couldest doe these yet nescit modo lingua domari the Tongue can no man tame As the Proposition is backed with two reasons so each reasons so each reason hath a terrible second The Euill hath for the second vnrulines the Poisonfulnes hath deadly It is evil yea vnruly euill it is poyson yea deadly poyson The Fort is so barricadoed that it is hard scaling it the refractary Rebell so guarded with Euill and Poyson so warded with vnruly and deadly as if it were with Gyants in an vnchanted Towre as they fabulate that no man can tame it Yet let vs examine the matter and finde a stratagem to subdue it In the Proposition Wee will obserue 1. The Nature of the thing to bee tamed 2. The difficulty of accomplishing it The insubiectible subiect is the Tongue which is 1. a member and 2. an Excellent Necessary Little Singular Member It is a Member Hee that made all made the Tongue he that craues all must haue the Tongue Quicreavit necessariam postulat creatam It is an instrument let it giue Musicke to him that made it All creatures in their kind blesse God Psal. 148. They that wanttongues as the heauens Sunne Starres Meteors Orbes Elements prayse him with such obedient Testimonies as their insensible natures can afford They that haue tongues though they want reason prayse him with those naturall Organs The birds of the ayre sing the beasts of the earth make a noyse not so much as the hissing Serpents the very Dragons in the deepe but sound out his praise Man then that hath a tongue and a reason to guide it and if more a religion to direct his reason should much much more blesse him Therefore sayes the Psalmographer that for the well tuning of his Tongue is called the sweete Singer of Israel I will praise the Lord with the best Instrument I haue which was his Tongue Not that praises can adde to Gods glory nor blasphemies detract from it The blessing Tongue cannot make him better nor the cursing worse Nec melior si laudaueris nec deterior si vituperaueris As the Sunne is neither betterd by birds singing nor battered by dogs barking He is so infinitely great and constantly good that his glory admittes neyther addition nor diminution Yet we that cannot make his name greater can make it seeme greater and though wee can not enlarge his glory we may enlarge the manifestation of his glory This both in words praysing and in workes practising We know it is impossible to make a new Christ as the Papists boast the almightinesse of their Priests yet our holy liues and happy lippes if I may so speak may make a little Christ a great Christ. They that before little regarded him may thus be brought to esteeme him greatly giuing him the honour due to his name and glorifying him after our example This is the Tongues office One member without arrogating any merite or boasting the beholdingnesse of the rest vnto it is to doe that duetie which is assigned it The eye is to see for all the eare to heare for all the hand to worke for all the feete to walke for all the knees to bow for all the Tongue to praise GOD for all This is the Tongues office not vnlike the Towneclarkes which if it